Their Lasting Relation

T H E I RL A S T I N G

R E L A T I O NA n H i s t o r i c a l A c c o u n t

Fr om lec tur es and le t ters by

Çré Çrémad Bhakt ivedänta Swami Prabhupädaand

Çré Çr émad Bhakt ivedänta Näräyaëa Mahäräja

Websites:www.gaudiya.net www.purebhakti.com

Våndävana, Uttar Pradesh, India

Çré Çrémad Bhaktivedänta

Näräyaëa Mahäräja

Çré Çrémad Bhaktivedänta

Swami Prabhupäda

TABLE OF CONTENTS

A BRIEF HISTORY

ITV Interview with Çréla Näräyaëa Mahäräja

at the Çré Rädhä-ramaëa Temple 1

MY MISSION IN THE WEST

Excerpt from a San Francisco Lecture 12

A LOCKED TREASURE CHEST

Excerpt from a Lecture at the Ätmänanda Yoga Center 14

THE DIVINE DISAPPEARANCE OF ÇRÉLA

BHAKTI PRAJÏÄNA KEÇAVA GOSVÄMÉ

A Lecture by Çréla Prabhupäda

October 1968 15

LETTER OF CONDOLENCE

Çréla Prabhupäda’s Letter to

Çréla Bhaktivedänta Trivikrama Mahäräja 18

PRABHUPÄDA'S FINAL ORDER: ON ISKCON AND

ÇRÉLA NÄRÄYAËA MAHÄRÄJA 23

BECAUSE OF HIS DIVINE GRACE

Excerpt from a Lecture in Badger, California 34

A BRIEF HISTORY

In June 1996, at the Çré Rädhä-ramaëa Temple in Orange County, California,Siddhänta däsa of Illumination Television (ITV) interviewed Çréla NäräyaëaMahäräja regarding his relationship with Çréla Prabhupäda.

Interviewer: Please tell us how you first met Çréla Prabhupäda,and any circumstance you may have had with him when anycharacteristics of the pure devotee may have been exhibited.

Çréla Näräyaëa Mahäräja: I was the personal servant of mygurudeva, Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja, and Ialways traveled with him. We had a maöha (preaching center andäçrama) in Calcutta, called Gauòéya Vedänta Samiti. It was therethat I met Çréla Bhaktivedänta Swämé Mahäräja in 1946 or 1947.Whenever Gurudeva used to come to Calcutta, Çréla SwäméMahäräja would come to see him. Both were disciples of ÇrélaBhaktisiddhänta Sarasvaté Gosvämé Öhäkura, and they were alsobosom friends. Çréla Swämé Mahäräja met Çréla BhaktisiddhäntaSarasvaté Öhäkura Prabhupäda in about 1922, and about fouryears before that, in 1918, Guru Mahäräja took initiation fromhim. So Guru Mahäräja was the elder godbrother of Çréla SwäméMahäräja, and they were intimate friends from the beginning.

When there were some problems in the Gauòéya mission in1939–1940, Guru Mahäräja went to Prayäga (Allahabad), to thehouse of Çréla Swämé Mahäräja. At that time, Çréla Swämé Mahäräjahad a very good medical shop there, and he was also veryrenounced. Guru Mahäräja spent about five to six months withhim there.

In 1941, our gurudeva, along with Çréla Bhaktivedänta SwäméMahäräja, established the Gauòéya Vedänta Samété in Calcutta. Atthat time, Çréla Swämé Mahäräja was Abhaya Babu. I went to themaöha in 1946, and perhaps at the same time, or maybe onemonth after, I arrived in Calcutta. Çréla Swämé Mahäräja again

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came there. I was the personal servant of my gurudeva and I alsoserved Çréla Swämé Mahäräja. Çréla Swämé Mahäräja was so happyto see my service to Gurudeva. He asked some questions andbecame very pleased with my replies. He asked me, “What isyour name? From where have you joined?” And thus I began toserve him.

In 1953, Guru Mahäräja started two magazines, called ÇréBhagavata Patrika and Gauòéya Patrika. Gauòéya Patrika wasin Bengali and Çré Bhagavat Patrika was in Hindi. Guru Mahäräjarequested Çréla Swämé Mahäräja to be the editor-general of bothjournals. Çréla Swämé Mahäräja accepted and began to write manygood articles, especially regarding Bhagavad-gétä – frombeginning to end. Those who are not actually following Kåñëaand Vedänta are not really religious persons. This is especiallyhow Çréla Swämé Mahäräja wrote about mäyävädés in his Gétäarticles. Those who think that Kåñëa and His body are the sameare Vaiñëavas. But those who think that Kåñëa’s soul and body aredifferent are mäyävädés. They don’t know anything about themeaning of Gétä. One learned doctor, the president of India, Dr. Sarvapalli Rädhäkrishnan, was very famous in Westerncountries for his philosophy, but he wrote that Kåñëa’s body wasone thing and the spirit soul of Kåñëa was another. Çréla SwäméMahäräja wrote against this. He wrote very strongly in regard toVedänta, and especially about the Gétä and Çrémad-Bhägavatam.He wrote that Kåñëa, His body, His possessions and everything inrelation to Him is the same sat-cid-änanda substance.

One copy was sent from Mathurä to Dr. Radhakrishnan and one to each of the learned persons of the parliament. Dr. Radhakrishnan did not reply. They cannot reply, becausemäyäväda is against the path of bhakti. There are so manyarguments, but it would take time to explain. Çréla SwäméMahäräja gave me his articles in Bengali, and I used to translatethem into Hindi. I had a very close relationship with him.

I knew him as a very good and staunch philosopher. He hadnot gone to any colleges for learning Sanskrit, Gétä or Vedänta.

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He was a born philosopher and a pure devotee. He was a mahä-bhägavata, but he played the role of a madhyama-adhikäréVaiñëava to give help and initiation to others. An uttama-adhikari does not give initiation to anyone, because he thinksthat everyone is a mahä-bhägavata and always serving Kåñëa.Çréla Bhaktivedänta Swämé Mahäräja was in this position, playingthe role of a madhyama-adhikäré. I realized who he was by hiswords and his association.

In 1955, Çréla Swämé Mahäräja lived in our maöha in Mathuräfor more than five months, and he gave daily classes there. Hewould read Çrémad-Bhägavatam and speak on the pastimes ofPrahlada, Citraketu, Kapila and Devahüti, and child Krsna asDämodara.

I used to cook for him then and assist him in many otherways. I used to give him many books from my library room toassist him in his translating of Çrémad-Bhägavatam, and aftersome time he went to Delhi and published three volumes of theFirst Canto.

Then, with no money, not a farthing, he came to the West.When he was in New York in 1965, he requested me by letter,“You should come with me. I am alone and I will have to dosomething here; so you should come.” I replied “My gurudeva ishere, and I am serving him. When he will return to Bengal I maycome.” Çréla Swämé Mahäräja wrote back, “Very good. You shouldserve your gurudeva, but when you have the chance you shouldcertainly come and join me.” I replied, “Yes, I will come.” Afterthat I sent all his books – Bhagavad-gétä, Rämänujacarya’sbhäñya (Çré-bhäñya), Çaìkara’s bhäñya (Çäréraka-bhäñya), andother bhäñyas (commentaries) to New York. A few days ago I sawthose books in Los Angeles. Not all, but some of them are there.I also sent him mådaìgas, karatälas, vigrahas of Çré Rädhä-Kåñëa, and also ten kilos of sweet pera every month.

In 1967, when Çréla Swämé Mahäräja returned to India withKértanänanda, I was the only person to meet him at the airport inDelhi. We went to the Rädhä-Kåñëa temple in Delhi, and I used to

A BRIEF HISTORY

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live there at his request so that I could render various services tohim. Then, when Acyutänanda came, Çréla Swämé Mahäräja toldme, “I am not well; I’m tired. So you go with Kértanänanda andAcyutänanda to some persons’ homes; and you will have to givethe lectures there.” I did so.

Later, after Çréla Swämé Mahäräja returned to Våndävana, tothe Rädhä-Dämodara temple, I often came to visit him. There hediscussed so many things about Vedänta, and especially aboutÇrémad-Bhägavatam. He discussed many principles of bhakti,and he explained that Çré Caitanya Mahäprabhu came to thisworld especially to taste Çrématé Rädhika’s mood: anarpita-caréàcirät karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam. He gave such high-class, deepassociation there, and he loved me so much.

Later, in 1968, our gurudeva disappeared from this world,and I sent a message to Çréla Swämé Mahäräja, who was at thattime in Seattle. When he received it, he at once replied to me, asthough he was weeping while writing. He wrote, “I am so muchaggrieved because of this.” He composed a çloka and explained,“Çréla Raghunätha däsa Gosvämé was weeping for his gurudeva,Çréla Sanätana Gosvämé, and I am feeling like this: vairägya-vidyä-nija-bhakti-yoga; apayayan mäm anabhipsu andhäm;çré-keçava-bhakti-prajïäna-näma. I was not in a mood to takethe renounced order. I was fearing so much. My family rejectedme and I was penniless, but still I was not ready to take sannyäsaand fulfill my gurudeva’s order to go to Western countries topreach his mission. But püjyapäda Bhakti Prajïäna KeçavaGosvämé Mahäräja gave me sannyäsa, the renounced order, andhe told me, ‘You must accept this.’” Çréla Swämé Mahäräja wroteme that this was his çraddhänjali to Gurudeva’s lotus feet.

The renounced order is not a play. It changes one’s entire lifeand it means that one is aspiring for gopé-bhäva. Some say thatÇréla Swämé Mahäräja was only a cowherd friend of Kåñëa, but Istrongly oppose this. His sannyäsa-mantra was a gopé-mantra,and he has also taken gopal-mantra. Those who are second


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initiated know the meaning of gopal-mantra. Without it, no onecan have the mood that Çré Caitanya Mahäprabhu wanted to give.So I have heard from him directly, and also by hearing hislectures I know, that he has come in the line of Çré CaitanyaMahäprabhu – to give this mission. This was also the mission ofÇrila Bhaktivinoda Öhäkura and Çréla Bhaktisiddhänta SarasvatéÖhäkura. They are both associates of Kåñëa and Mahäprabhu.They are not of this world. So Çréla Swämé Mahäräja has not comeonly to give dharma (religious principles). He has not come onlyto give the yuga-dharma of harinäma. This was not the primarymission of Mahäprabhu; it was the mission of Mahä-Viñëu, orAdvaita Äcärya.

When Çré Caitanya Mahäprabhu comes, taking the mood ofÇrématé Rädhikä, He teaches gopi-prema. It is that prema whichHe wanted to give to the jévas.

prema-rasa-niryäsa karite äsvädanaräga-märga bhakti loke karite pracäraëa

rasika-çekhara kåñëa parama-karuëaei dui hetu haite icchära udgama

The Lord’s desire to appear was born from two reasons: Hewanted to taste the sweet essence of the mellows of love ofGod, and He wanted to propagate devotional service in theworld on the platform of spontaneous attraction. Thus He isknown as supremely jubilant and as the most merciful of all. [Çré Caitanya-caritämåta, Ädi-lélä (4.15–16)]

Çréla Swämé Mahäräja has come to the Western countries onlyto establish the mission of his guru-parampara – nothing new –only their mission. He has not written any new books. He hastranslated the Gétä, and he has given its purports. He has alsogiven purports to Çrémad-Bhägavatam, Çré Éçopaniñad and otherbooks. He has given the names of the paramparä, from Näradato Çré Caitanya Mahäprabhu, and down to Çréla BhaktisiddhäntaSarasvaté Öhäkura. So he was not out of the Gauòéya Vaiñëava

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line. He is a Gauòéya Vaiñëava. We should not try to cut his linkwith the Gauòéya mission or the Gauòéya Maöha: our disciplicorder.

I can tell something about his mission in Western countries.He was always connected with the sampradäya. At first he hasplowed and turned barren land into cultivated land – thusfertilizing it. He planted seeds, and these seeds should never staythe same. They should sprout, they should grow, and they shouldgive sweet fruits. We should increase our devotional activities –our Kåñëa consciousness. We should not remain third-classVaiñëavas.

Çréla Swämé Mahäräja has written everything in his books,including what he could not speak much about at that time.Those who think that he is dead are themselves dead. He isalways giving inspiration to the whole world. If we serve him, wewill see his books with quite new meaning. Then we canproperly read these books and become more qualified.

I learned from him that we should associate with devoteeswho are more bona fide and advanced than ourselves. We shouldhonor them. We should see that all devotees are in one family,Lord Caitanya’s family. If we do not think in this way, we cannotbe devotees. We should think that we are in one family, and thereare so many hands. Kåñëa, Çré Caitanya Mahäprabhu, and ÇrélaSwämé Mahäräja have thousands and thousands of hands, and weshould honor all their hands; we should honor all those who arechanting the name. I heard him say that those who are chantingthe holy name, even if they have not taken initiation, should alsobe honored. Those who have taken initiation and are chantingshould be more honored. And those who are mahä-bhägavatashould be served by all means. Çréla Swämé Mahäräja has writtenall this in his translations. So I pray that those who were initiatedby Çréla Swämé Mahäräja be very broad- minded. They shouldknow that I am actually the first disciple of Çréla Swämé Mahäräja,from before ISKCON was founded.

There are two kinds of gurus – çikñä and dékñä – and both are


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the same. Sometimes the çikñä-guru is superior, and sometimesthe dékñä-guru may be. The relationship with the çikñä-guru isvery friendly; he is like a bosom friend. The dékñä-guru should bevery much respected, and so we may somewhat fear him. But theçikñä-guru is like a friend, sometimes sitting on the same seat as us.

I used to sit with Çréla Swämé Mahäräja on the same bed oräsana. Then, during his last days, I went to Våndävana to seehim. Taking my hands and putting them in his hands, he told methat I should sit on his bed, but I offered praëäma to it and saton a chair. He told me, “I have got so many disciples, but theydon’t know very much. You should try to help them. Especiallymy samädhi should be given by your own hands. I want this.”Tears came to his eyes as he was ordering this, and I told him, “You are my çikñä-guru. Though you and I are friends, I always consider you my çikñä-guru. I will always follow yourinstructions, word for word, letter for letter.” Then I told all thedisciples present, especially the leading disciples, “You shouldnot think that Çréla Swämé Mahäräja is going to die. You shouldthink that he has a mission to help the Western countries. Afterhis going, you should be united and try to honor each other. Givehis mission to the countries where he could not go. Don’t cheathis mission. It is most high level to follow his orders. You shouldall try to be broad-minded and don’t try to control anyone. Youcan’t get sneha and premä, love and affection, by controlling andaccumulating money. You can’t control by giving orders.” ÇrélaSwämé Mahäräja called them, “Come on, come on. Listen toNäräyaëa Mahäräja. Hear what he has to say.”

Just after Çréla Swämé Mahäräja’s departure, many devoteescame from Mathurä to Våndävana and we performed nagara-saìkértana. I lead the kértana, and then I put Çréla SwäméMahäräja in samädhi with Vedic mantras and all other Vedicarrangements. Most of the renounced people of Våndävana,including bäbäjés from all four sampradäyas, came there, and Iorganized everything, including who should do the public

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speaking and in what order people should speak. I honored all,just as Çréla Swämé Mahäräja asked me to do in his final words.

Interviewer: Of all the qualities Çréla Prabhupäda exhibited,does one stand out in your mind?

Çréla Näräyaëa Mahäräja: The symptoms of guru have beenwritten in Çrémad-Bhägavatam and Gétä, and I saw thesesymptoms in Çréla Swämé Mahäräja:

tad-vijïänärthaà sa gurum eväbhigacchetsamit-päëiù çrotriyaà brahma-niñöham

To understand things properly, one must humbly approach,with firewood in hand, a spiritual master who is learned in theVedas and firmly devoted to the Absolute Truth.” [MundakaUpaniñad (1.2.12)]

He was brahma-niñöhä, one who has given up all otheractivities and has dedicated his life to working only for Kåñëa.

tasmäd guruà prapadyetajijïäsuù çreya uttamamçäbde pare ca niñëätaà

brahmaëy upaçamäçrayam

Therefore, any person who seriously desires real happinessmust seek a bona fide spiritual master and take shelter of himby initiation. The qualification of the bona fide guru is that hehas realized the conclusions of the scriptures by deliberationand is able to convince others of these conclusions. Such greatpersonalities, who have taken shelter of the Supreme Godhead,leaving aside all material considerations, should be understoodto be bona fide spiritual masters. [Çrémad-Bhägavatam(11.3.21)]

We see that one symptom of guru is that he knows Vedänta, Upadeçämåta, Çrémad-Bhägavatam, Bhagavad-gétä,


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etc. He should be siddhänta-vit (knower of all philosophicalconclusions), so that he can clear all the doubts of his disciples. Iknow that Çréla Swämé Mahäräja was very much qualified in this.He knew everything. He was perfect in this.

Second, guru should be detached from worldly things, and Iknow that Çréla Swämé Mahäräja had no attachment. He hadattachment to those who are thoroughly attached to Kåñëa. Theguru should have realization of his iñöadeva, Çré Çré Rädhä-Kåñëaand Çré Caitanya Mahäprabhu. One cannot preach withoutrealization. If he is not factually practicing bhakti, and he has norealization, then his words will vanish into the air. No one will beable to truly follow his instructions.

I have realized this: that any disciple, or anyone else, whocame to Çréla Swämé Mahäräja was overpowered by him. Heconquered their hearts with love and affection. Withoutrealization of Kåñëa, no one can do this.

It has been said in Bhagavad-gétä (4.34):

tad viddhi praëipätenaparipraçnena sevayä

upadekñyanti te jïänaàjjïäninas tattva-darçinaù

Just try to learn the truth by approaching a spiritual master.Inquire from him submissively and render service unto him.The self-realized souls can impart knowledge unto you becausethey have seen the truth.

Who is tattva-darçi? One who knows all siddhänta in all theVedas, Upaniñads and other çästras. Praëipätena paripraçnena.You should go to such a guru, again and again, very honorablyquestioning and serving him. I see how Çréla Swämé Mahäräjawent to Çréla Prabhupäda Bhaktisiddhänta Sarasvaté Öhäkura,how he accepted him as his gurudeva, and especially how, in avery short time, he spread his prema, his mission, CaitanyaMahäprabhu’s mission, to the whole world. This was the çakti –

A BRIEF HISTORY

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the energy, the potency of Caitanya Mahäprabhu and hisgurudeva – that he could do all this. No common person couldhave done what he did.

I remember another instance. The last time I saw Çréla SwäméMahäräja (the evening before he departed from this world) hewas so friendly to me. He told me, “I have done something wrongin my life, so I want to be forgiven. You should especially forgiveme, because you have served me and you are so dear to me.” I said, “No, don’t say this. Anyone who comes in a specialsituation, at a special time, can say anything to encourage newdevotees. We also say things like this. So I don’t think you havedone anything wrong.” Then he told me, “You should forgive me,and you should tell all my godbrothers to forgive me. When I toldsome disciples, ‘Don’t mix with anyone; don’t mix with mygodbrothers,’ it was in a letter, not in my books; and I told thisonly for a special time.” Çréla Swämé Mahäräja was a first-classVaiñëava, a mahä-bhägavata; and he wrote like this only forthird-class, kaniñöha, devotees.

I had once asked him, “Mahäräja, we are friends. I want toknow why your Deities have names which are not siddhäntic,like Rädhä- Pärtha-särathi and Rukmiëé-Dvärakädhéça. RegardingRukmiëé-Dvärakädhéça, I know that in 1968 you established andperformed präëa-pratiñöhä (the installation ceremony) of Rädhä-Kåñëa with peacock feather and flute, and with Rädhä there onHis left side.”

He replied, “When I established Rädhä-Kåñëa in Los Angeles,I gave Them the name ‘Rädhä-Kåñëa’, and then I left Los Angelesto go to India. When I returned I saw that someone had changedthe name to Rukmiëé-Dvärakädhéça. I became very angry withthat person. I was against this name, but now this name has comeabout.”

Regarding Rädhä-Pärtha-särathi, he told me he was very ill atthe time and his disciples gave this name without his actualapproval.

I read in his books that this is rasa-äbhäsa. Çréla Swämé


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Mahäräja has written this, not only in one place but in manyplaces. He told me not to think that this was his idea, and I toldhim, “My doubt is gone, and I pray that you bless me so that I maybe like you in Kåñëa consciousness.” He benedicted me, and I feltso glad, so fortunate, to think that he ordered me to always servehim.

Interviewer: I understand that Çréla Prabhupäda was havingmany difficulties and harassments in Bombay to keep his centers,and you took some role to keep ISKCON’s property?

Çréla Näräyaëa Mahäräja: Some years ago Çréla SwäméMahäräja’s son told the Bombay court that he was a vaiçya, abusinessman – that he was not a sannyäsé. His son said that onlya brähmaëa can take sannyäsa. Because Çréla Swämé Mahäräjawas a businessman, he went to the West for business, andISKCON is a family business. The son’s conclusion was that hehimself is the master of all of ISKCON’s property. An ISKCONleader came and told me, “If you don’t give evidence, this sonwill take all of ISKCON, all over the world.” He told me that Ishould go immediately. I told him that I only want to serve ÇrélaSwämé Mahäräja, so I will go. After that I went to Bombay severaltimes and sat in court the entire day. Every day I would takeprasädam early in the morning, at about 7 A.M., and thenimmediately go to the court. I want to always serve the mission ofÇréla Swämé Mahäräja.

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This is an excerpt from a lecture given during Çréla Näräyaëa Mahäräja’s firstWestern preaching tour. The lecture took place in San Francisco on June 30, 1996.

I have come from Mathurä, Våndävana, but I do not feel I haveleft there. Everywhere I see very bona fide devotees, just as inVåndävana.

Çréla Bhaktisiddhänta Sarasvaté Öhäkura ordered Çréla SwäméMahäräja to go to the West to spread the holy name of Rädhä andKåñëa and the message of Çré Caitanya Mahäprabhu, and he cameabout forty years later. Çréla Swämé Mahäräja similarly ordered meand I have also come, about twenty years later. He has orderedme and I have come.

My mission in the Western countries has three purposes. First,I want to take the dust from Çréla Bhaktivedänta SwäméMahäräja`s lotus feet by going to the places he preached inEurope and here in America. He first came to New York, so I alsowanted to go there. When he came he was penniless, singing ÇréKåñëa Caitanya and Hare Kåñëa, Hare Räma on the streets. Hewrote me from there, and I sent him the books he wanted, as wellas many pairs of deities of Gaura-Nityänanda Prabhu and Rädhä-Kåñëa. I also sent him karatälas, mådaìgas and many otherparaphernalia.

Second, I have come here to give his message to the entireworld. He has planted the seeds and they have somewhat grown,but they are lacking water. Çréla Swämé Mahäräja has given methat water, which is his hari-kathä, and according to my ability Iam carrying this water everywhere. I am so happy to carry out hisinstructions, and to take his foot-dust from the places he hassanctified.

The third purpose of my traveling is to help the sinceredevotees who are unhappy due to long-term lack of goodassociation. I have come to tell them, “You should see that your

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Prabhupäda is here among you. You must again becomepowerful and energetic, just as you were at the time of hismanifested appearance. Think neither that he is dead, nor that heis not here. I did not know any of you before, but Çréla SwäméMahäräja has done such marvelous things that on this Pacificseacoast, from Los Angeles to San Francisco to Vancouver, and towherever I go, many devotees are coming to see me.

I am grateful to Çréla Swämé Mahäräja, and I am offering thelotus flowers of my devotion to his feet. He has performed amiracle, and if he were here today, he would preach more andmore. He has written and translated so many books, which havebeen translated into over forty languages.

Now, however, eighty or ninety percent of the devotees haveleft ISKCON. I want that ISCKON become more and morepowerful. Everyone should be strengthened and everyoneshould preach all over the world, just as Çréla PrabhupädaBhaktivedänta Swämé Mahäräja has preached.

I will speak some hari-kathä from Sri Caitanya-caritämåtaand Çrémad-Bhägavatam, and I will try to quench your thirst sothat the bona fide honor and appreciation you have for yourPrabhupäda will increase. He will bless us all, and he will be sohappy that you have come.


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A LOCKED TREASURE CHEST

This is an excerpt from Çréla Näräyaëa Mahäräja’s lecture at the Ätmänanda YogaCenter in New York City on July 12, 1996.

Çréla Swämé Mahäräja has given everything in his books. Heknew that a child of one year, or two years, or even five years,could not retain all the information. A father or mother savemoney for their child, keeping it in a locked box. When the childis mature, he will be qualified to take the treasures inside. Beforematurity, however, the child would waste that treasure. Similarly,Çréla Swämé Mahäräja kept all his treasures in his books. If youwant to open them, you should know that the key is in the handsof the bhägavata (the pure, self-realized devotee).

There are two bhägavatas – grantha-bhägavata, the Vedicscriptures, and bhakta-bhägavata, the pure devotee whoembodies those scriptures. Bhakta-bhägavata is superior, as thekey to understanding the scriptures is with bona fide bhaktaswho have prema. They can open the lock. Çréla Swämé Mahäräjahas kept the treasure which Çréla Rüpa Gosvämé left in Bhakti-rasämåta-sindhu and his other books, and his own books are fullof treasures. In his purports we see all the teachings that are in Çréla Rüpa Gosvämé’s books. Çré Upadeçämåta (Nectar ofInstruction), for example, gives the process by which we can goto Våndävana and follow Çréla Rüpa Gosvämé.

Some persons say, “We are not qualified, and we will neverbe qualified, to hear about Goloka.” I think that is quite wrong,because Çréla Swämé Mahäräja has written about it in his books.When we are matured and qualified, then we can actually tastethat nectar and go to that place which Çréla Rüpa Gosvämé, ÇrélaKåñëadäsa Kaviräja Gosvämé, Çré Vyäsadeva, and ÇrélaBhaktivedänta Swämé Mahäräja have written about.

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THE DIVINE DISAPPEARANCE OF ÇRÉ ÇRÉMAD

BHAKTI PRAJÏÄNA KEÇAVA GOSVÄMÉ

The following is a lecture given by Çréla Prabhupäda in Seattle, Washington, onOctober 21, 1968, just after he was infromed of the disappearance of his intimategodbrother and sannyäsa-guru.

One has to accept the renounced order from another personwho is in the renounced order. I never thought that I shall acceptthis renounced order of life. In my family life, when I was in themidst of my wife and children, sometimes I was dreaming that myspiritual master was calling me, and I was following him. Whenmy dream was over, I was thinking – I was little horrified: “Oh,Guru Mahäräja wants me to become a sannyäsé. How can Iaccept sannyäsa?” At that time I was not very satisfied that I willhave to give up my family and become a mendicant. At that time,it was a horrible feeling. Sometimes I was thinking, “No, I cannottake sannyäsa,” but again I saw the same dream.

So in this way I was fortunate. My Guru Mahäräja(Prabhupäda begins to cry and his voice is choked) pulled me outfrom this material life. I have not lost anything. He was so kindupon me. I have gained. I left three children, and I have got nowthree hundred children; so I am not a loser. It is materialconception to think that we shall be losers by accepting Kåñëa.Nobody is a loser. I say this from my practical experience. I wasthinking, “How can I accept this renounced order of life? I cannotaccept so much trouble.”

But I retired from my family life, and I was sitting alone in Våndävana, writing books. My godbrother insisted“Bhaktivedänta Prabhu...” This title was given in my family life. Itwas offered to me by the Vaiñëava society. So he insisted.Actually it is not he who insisted to me. Practically my spiritualmaster insisted to me through him, saying, “You accept.” Withoutaccepting the renounced order of life, nobody can become a

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preacher, and he wanted me to become a preacher. So he forcedme through this godbrother, who said, “You accept.”

Unwillingly I accepted; and then I remembered that hewanted me to go to the Western countries. So I am feeling nowvery much obliged to my godbrother, because he carried out thewish of my spiritual master and forced me to accept thissannyäsa order.

This godbrother, His Holiness Çré Çrémad Bhakti PrajïänaKeçava Gosvämé Mahäräja, is no longer in this world. He hasentered Kåñëa’s abode. So I wish to pass a resolution ofbereavement and send it to them. I have also composed oneverse in this connection. All of you present, you sign this. I shallsend it tomorrow.

The verse I have composed is in Sanskrit: vairägya-vidyä-nija-bhakti-yoga. This Kåñëa consciousness is vairägya-vidyä.Vairägya-vidyä means to become detestful of this material world.That is called vairägya-vidyä, and that is possible simply bybhakti-yoga. Vairägya-vidyä-nija-bhakti-yogam apayayanmäm. The child is afraid to take medicine, and that also I haveexperienced. In my childhood, when I became ill, I was verystubborn and I would say, “I won’t accept any medicine.” So mymother used to force medicine into my mouth with a spoon. Iwas so obstinate. Similarly, I did not want to accept this sannyäsaorder, but this godbrother forced me and said, “You must.”Apayayan mäm; he forcefully made me drink this medicine.Anabhipsu andham. Why was I unwilling? Anabhipsu meansunwilling. Andham means one who is blind, who cannot see hisfuture. Spiritual life is the brightest future, but the materialistscannot see this. The Vaiñëavas and the spiritual master thereforeforcefully say, “Drink this medicine.” Apayayan mäm anabhipsuandham. Çré-keçava-bhakti-prajïäna-nama.

So my godbrother – his name is Keçava, Srila Bhakti PrajïänaKeçava Gosvämé Mahäräja – did this favor for me because he wasan ocean of mercy, kåpämbudhi. We offer our obeisances toVaiñëavas: väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca.


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The Vaiñëavas, the representatives of the Lord, are so kind. Theybring the ocean of mercy to distribute it to suffering humanity.Kåpämbudhir yas tam ahaà prapadye. So I am offering myrespectful obeisances unto this His Holiness, because heforcefully made me adopt this sannyäsa order.

He is no more in this world. He has entered Kåñëa’s abode,and therefore I am offering my respectful obeisances, along withmy disciples. On the first day of my sannyäsa, I remembered thatI’ll have to speak in English. I remembered this on that sannyäsaday, when there was a reception, so I first of all spoke in English.This was all the arrangement of higher authority, of Kåñëa.

We are writing this: “Resolved that we, the undersignedmembers and devotees of the International Society for KrishnaConsciousness Incorporated, in a condolence meeting under the presidency of His Divine Grace A.C. Bhaktivedänta Swämé,today, the 21st of October, 1968, at our Seattle branch, expressour profound bereavement on hearing of the passing of HisDivine Grace Om Visnupäda Çré Çrémad Bhakti Prajïäna KeçavaGosvämé Mahäräja, the sannyäsa-guru, preceptor, of our spiritualmaster, on October 6th, 1968, at his headquarter residence inNavadvipa, West Bengal. We offer our respectful obeisances untothe lotus feet of Çré Çrémad Bhakti Prajïäna Keçava GosväméMahäräja, with the following verse composed on this occasion byour spiritual master.” This verse I have already explained to you.So I wish that you all sign it, and I will send it tomorrow by airmail.

Have you got a pencil?

Govinda däsé: Yes.

(sound of Prabhupäda signing)

DISAPPEARANCE OF ÇRÉLA KEÇAVA MAHÄRÄJA

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This letter by Çréla Prabhupäda was originally written in Bengali on the occasion ofthe disappearance of Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja. It wasaddressed to Çréla Bhaktivedänta Trivikrama Mahäräja, one of the prominentdisciples of Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja. It was thentranslated into Hindi by Çréla Bhaktivedänta Näräyaëa Mahäräja and printed in Çré Bhagavat Patrika magazine in December 1968. The following is the Englishtranslation of that letter.

All Glories to Çré Guru & GauräìgaSeattle, Washington

October 22, 1968

I offer my humble prostrated obeisances at the lotus feet of all theVaiñëavas.

Çrépäda Trivikrama Mahäräja,1

Yesterday I received your letter dated October 12, and itscontents were heart-breaking. Kindly inform me of the details ofthe sudden disappearance of püjyapäda Mahäräja (Çréla BhaktiPrajïäna Keçava Gosvämé Mahäräja). I had a very longstandingintimate relationship with Çréla Mahäräja. I used to visit ÇrépädaNarahari Dädä2 and Çrépäda Vinoda Dädä3 with great affection.They were my extremely loving friends. Also in Calcutta, seniorTirtha Mahäräja, Professor Nishikanta Sannyala, and VasudevaPrabhu were very dear to me. Afterwards I used to visit andassociate freely with Çrépäda Çrédhara Mahäräja, as if we were theclosest of family members. Except for Çrépäda Çrédhara Mahäräja,all of the above-mentioned Vaiñëavas have graduallydisappeared. Our time is also approaching, so it will be best tohave the opportunity to serve Çréla Prabhupadä as long aspossible.

I have a very close connection with Çré Gauòéya VedäntaSamiti.4 Yourself, and particularly Çrépäda Vamana Mahäräja,5

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know well that I am one of three persons who founded ÇréGauòéya Vedänta Samiti at Bosapada Lane, Calcutta, even beforeÇréla (Bhakti Prajïäna Keçava) Mahäräja accepted sannyäsa.Within a few days of the formation of the Samiti, ÇréNarottamänanda Brahmacäré (presently Tridaëòi Swämé ÇréÇrémad Bhakti Kamala Madhusüdana Mahäräja) separated himselffrom it. At that time Çrépäda Vämana Mahäräja, who was then abrahmacäré, visited our home at Sitakanta Banaraji Lane. Hemade me the president of the Bengali magazine, Çré GauòéyaPatrika.6

Respecting the order of Çréla Mahäräja, I started writingarticles for the Gauòéya Patrika regularly, and Çréla Mahäräjagreatly appreciated whatever I wrote. Thereafter, I was alsoappointed as the president of the Hindi magazine, Çré BhagavataPatrika, and many of my articles were published in that.Afterwards I could not submit articles due to lack of time. Now Ihave become a resident of foreign lands and I have to traveltwenty thousand miles every year.

The greatest compassion of Çréla Bhakti Prajïäna KeçavaGosvämé Mahäräja upon me was to make me a sannyäsé. I hadtaken a vow that I would never accept sannyäsa, but ÇrélaMahäräja forcibly gave it to me. He would certainly have beenmost pleased today to see the success of my preaching. Last yearI visited him in Calcutta along with my disciples, and despite hisbeing bed-ridden, he was very pleased to receive us. I havecomplete confidence that both in his manifest presence and afterhis disappearance he must be very pleased to see my widespreadpreaching of the message of Çréman Mahaprabhu in Westerncountries like America, Canada, England, Germany, and Hawaii(Honolulu), situated in the Pacific Ocean, as well as in Easterncountries like Japan (Tokyo) and so on.

I was a staunch gåhamedé (one whose intelligence isabsorbed in household affairs). Çréla Prabhupäda used to come tome in dreams from time to time, and call me to renounce familylife and come along with him. The dreams would frighten me and


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make me think that I would have to accept sannyäsa. I didn’thave any desire to take sannyäsa. However, upon the repeatedinsistence of Çrépäda Näräyaëa Mahäräja, Çréla Bhakti PrajïänaKeçava Gosvämé Mahäräja bestowed boundless mercy upon thisunwilling and blind person, by forcibly giving me sannyäsa. Itseems that this desire of Çréla Prabhupäda was transmitted into hisheart, and thus that my sannyäsa was accomplished.

So I am eternally indebted to Çréla Mahäräja. Therefore,immediately after receiving your letter, I organized a viraha-sabhä, a meeting at the Seattle temple to honor hisdisappearance. I am sending the condolence resolution of themeeting along with this letter. Kindly accept it as ourçraddhänjali, humble homage. In my other centers (the list isenclosed), particularly London, Hamburg, and Honolulu, I havegiven instruction to arrange a viraha-sabhä and offerçraddhänjali homage likewise.

You will be glad to know that I have formed three saìkértanaparties comprising American youths and couples under myguidance. One such party is currently traveling to cities inAmerica, and I am also with this party. The second party, of sixdevotees, is performing kértana at different places in London.The Indians living there are amazed to see them. Those Indianshave given up their homeland and come all the way to theWestern world to attain wealth and reputation, but the Americansare performing harinäma-saìkértana. Somehow the preachingactivities are going on very nicely.

I am interested to know what kind of constitution you areforming. In this matter you will receive my complete cooperation,because I am a man of constructive ideas. I do not like destructivepolicies.

It was the desire of Çréla Prabhupäda and Çréla BhaktivinodaÖhäkura that Americans perform kértana in Çrédhäma Mäyäpura,and that opportunity has now come. Unfortunately, those whohave intruded into Mäyäpura consider it to be their personalproperty, and these days others are restricted from visiting that


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place. Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja used todeal with these guru-tyägés (those who renounce their guru) andguru-bhogés (those who enjoy the property of their guru) withsword in hand.

In this regard, last year he mentioned that he would arrangefive acres of land for me in Çrédhäma Mäyäpura. You werepresent at that time. If you help me in this matter, I intend tomake an äçrama in Mäyäpura. American boys and girls can visitand stay there and receive proper training. By our cooperation,preaching activities can be done very nicely. Therefore, I ameager to know the details of your constitution.

I am going to Montreal tommorow. From there I will go toSanta Fe (New Mexico) and to Los Angeles. I am sending theaddresses of our centers with this letter. We are executing a planto build New Våndävana on three hundred acres of land. Kindlyreply to the Los Angeles-Hollywood address, as I will be stayingthree days in Montreal, seven days in Santa Fe, and almost onemonth in Los Angeles.

påthivéte äche yata nagarädi grämasarvatra pracära haibe mora näma

In every town and village, the chanting of My name will beheard. [Çré Caitanya-bhägavata (Antya-khaëòa 4.126)]

Preaching can be spread extensively throughout the world onthe basis of this system. I think that your constitution must bedirectly in accordance with the above prediction. I hope yourbhajana is going on nicely.

Your obedient servant,Çré Bhaktivedänta Swämé

Footnotes:

1Çréla Trivikrama Mahäräja is one of the three prominent disciples of Çréla Bhakti

Prajïäna Keçava Gosvämé Mahäräja. He took sannyäsa from Çréla KeçavaMahäräja at the same time as Çréla Näräyaëa Mahäräja and Çréla Vamana


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Mahäräja did, and since that time they have preached together and enthusedhundreds of thousands of devotees.

2Çréla Narahari Dädä was a senior and intimate disciple of Çréla Bhaktisiddanta

Sarasvaté Öhäkura. He was considered the “mother” and “Florence Nightingale”of the Gauòéya Maöha. He always made arrangements for the care andnourishment of all devotees. “Dädä” means elder godbrother.

3 Vinoda Dädä is the brahmacäré name of Çréla Bhakti Prajïäna Keçava Gosvämé

Mahäräja. His full name was Vinoda-bihäré Brahmacäré. He was manager of theGauòéya Maöha during the time of Çréla Bhaktisiddhänta Sarasvaté Öhäkura.

4After the disappearance of Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Prabhupäda, Çréla Keçava Mahäräja wanted to preach vigorously on his behalf.Çréla Sarasvaté Öhäkura had previously been so pleased by Çréla KeçavaMahäräja’s preaching and scholarship in scriptures that he gave him all hisscriptures, and Çréla Keçava Mahäräja understood the meaning – that hisgurudeva wanted him to preach the real meaning of Vedänta – as bhakti. Hetherefore desired to establish a society for preaching from Vedänta, what ÇréGaurasundara wanted to give the world – rüpänuga-bhakti. Therefore hestarted Gauòéya Vedänta Samiti.

5Çréla Vämana Mahäräja was the right-hand man of Çréla Keçava Mahäräja and

he is now the äcärya of Gauòéya Vedänta Samiti, as per the will of Çréla KeçavaMahäräja. He is also the society’s president.


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PRABHUPÄDA'S FINAL ORDER:ON ISKCON AND ÇRÉLA NÄRÄYAËA MAHÄRÄJA

The following is a transcription, translated from a cassette-taped Bengaliconversation between Çréla Prabhupäda and Çréla Näräyaëa Mahäräja. On thiscassette, made in October–November 1977, we hear from Çréla Prabhupädahimself about his final order in this regard. Because the original conversation is inBengali, with only small parts in English, it is probably a cassette you have neverheard before.

Çréla Prabhupäda: Näräyaëa Mahäräja. He will come tomorrow?

Tamäla-kåñëa Gosvämé: He will come when we (discussingwith others). If we pick him up he might come tonight.

Çréla Prabhupäda: Hmm.

Tamäla-kåñëa Gosvämé: If we go just now with the car.Bhakticaru is going just now with the car. Mahäräja may cometonight.[Someone begins to sing, “Govindam ädi-puruñaà...”]

Tamäla-kåñëa Gosvämé: Should we put a little fan on? A littlebit.[The conversation with Çréla Näräyaëa Mahäräja begins:]

Çréla Prabhupäda: Srila Prabhupäda (Çréla BhaktisiddhäntaSarasvaté Thakura) had a desire to preach all over the world – inEurope, America and so on. I tried my best to fulfill his desire.Now we should preach together.

Çréla Näräyaëa Mahäräja: Yes.

Çréla Prabhupäda: We have got experience that if we endeavor

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collectively, there is great possibility to spread the message ofäkara matha, the mission of Mahäprabhu, påthivéte äche,everywhere in the world. I have contributed to this end to thebest of my ability.

I wish that my godbrothers forgive my offenses.Whilepreaching, many times we say things contrary to each other, orwe cut each other’s philosophical arguments. That happens.Please ask my godbrothers to forgive my offenses. (inaudible)

Çréla Näräyaëa Mahäräja: Whatever you will order I acceptcompletely. I consider you my guru.

Çréla Prabhupäda: (inaudible)

Çréla Näräyaëa Mahäräja: It has been done very beautifully.This is the proper way. It’s good that you have raised this point –that everyone should protect the mission of Mahäprabhu whichyou have established in Western countries, by good cooperation.Though you have taught them, still, in the future, if everyonehelps them, a wonderful movement can be established on theEarth.

Çréla Prabhupäda: (inaudible)...I have brought these mlecchasand yavanas. They are like monkeys (banaras), very expert inquarreling. Accepting those who were sent to me by thearrangement of Kåñëa, and considering their qualifications anddisqualifications, I tried educating them, just to get things going.And they learned to their capacity. Things can be done in goodcooperation. There is enough land, big, big temples and noshortage of money...(inaudible)

Çréla Näräyaëa Mahäräja: It’s proper for everyone to help inthis matter. Everything will be still better if they are also humbleand try to cooperate with everyone, with each other as well aswith other Vaiñëavas. I will do my best to help. Whenever and


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whatever they will ask, I will try my best to help them. Wheneverthey will call me, any advice they will want, wherever they maywant me to go, although my qualification is limited I will try tohelp to the best of my ability.

Çréla Prabhupäda: Are any of my godbrothers in Våndävananow?

Çréla Näräyaëa Mahäräja: Yes.

Çréla Prabhupäda: Who?

Çréla Näräyaëa Mahäräja: Vana Mahäräja might be there, aswell as Indupati Prabhu from Caitanya Gauòéya Maöha.

Çréla Prabhupäda: Any more?

Çréla Näräyaëa Mahäräja: Only these two at the moment.

Çréla Prabhupäda: Who is Indupati?

Çréla Näräyaëa Mahäräja: Indupati. He comes here often.

Bhakticaru Swämé: From Mädhava Mahäräja’s Maöha?

Çréla Näräyaëa Mahäräja: Yes. No one else is here.

Çréla Prabhupäda: Please call both of them. Vana Mahäräja andhim.

Çréla Näräyaëa Mahäräja: This is very good proposal by you.

Çréla Prabhupäda: Please sit down. They will call them.

Çréla Näräyaëa Mahäräja: All right.

ÇRÉLA PRABHUPÄDA’S FINAL ORDER

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Çréla Prabhupäda: This cutting of arguments happenssometimes...

Çréla Näräyaëa Mahäräja: These are insignificant matters insuch a substantial worldwide mission. A little something here andthere is of no consequence. You have done this wonderfulpreaching work for the benefit of the whole world. There was noself-interest. You did everything only in devotional service toKåñëa – for benefitting all people at large.

Çréla Prabhupäda: It is all by your blessings.

Çréla Näräyaëa Mahäräja: You have done a wonderful thing. Itis necessary to care for and preserve this mission, and to see thatit is managed skillfully.

Çréla Prabhupäda: Kindly instruct them in this matter. I’munable to speak.

Çréla Näräyaëa Mahäräja: Yes. Please take rest.

Çréla Prabhupäda: Please sit a little longer.

Çréla Näräyaëa Mahäräja: Yes. I’m here.

Çréla Prabhupäda: Your health is all right?

Çréla Näräyaëa Mahäräja: Yes. You please keep rememberingKrsna. These are all very qualified men. They will manage nicely.

Çréla Prabhupäda: There is some problem (disturbance) inMäyäpura.

Çréla Näräyaëa Mahäräja: That will all be worked out. Theguëòäs have done that for their selfish motives. Everything willbe all right. Some obstacles are always there in any work.


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Çréla Prabhupäda: Twenty thousand people gathered for themeeting. Have you heard anything about it?

Çréla Näräyaëa Mahäräja: Yes, I have heard something. It waspainful. The Communist Party people have done that nonsense.They have done utmost injustice. But now be free to peacefullyremember Çré Rädhä-Kåñëa and Their sweet pastimes. Yourpeople will take care of the necessities. All will be well by thewish of the Supreme Lord, Çré Kåñëa. No need to think about it at all.

Çréla Prabhupäda: Hmm.

Çréla Näräyaëa Mahäräja: Don’t worry.

Çréla Prabhupäda: You have some affection for me? [This is anIndian expression of love.]

Çréla Näräyaëa Mahäräja: Affection! What to speak of affection,I regard you as my guru.

Çréla Prabhupäda: I know that. That’s why I beg you to pleaseforgive my offenses.

Çréla Näräyaëa Mahäräja: You kindly forgive our offenses, sothat our intelligence may be fixed at the lotus feet of Kåñëa. Pleasegive us this blessing.

Çréla Prabhupäda: Where is...

Çréla Näräyaëa Mahäräja: He has gone to Bengal.

Çréla Prabhupäda: When did he go?


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Çréla Näräyaëa Mahäräja: He went about a month ago. Çeñaçäyéhas come with me to take your darçana. He has rendered someservices to you.

Çréla Prabhupäda: Brahmacäré?

Çréla Näräyaëa Mahäräja: Yes, Çeñaçäyé Brahmacäré. Sometimeshe has cooked for you.

Çréla Prabhupäda: Where is Tamäla?

Devotee: He is just coming, Çréla Prabhupäda. He is in the otherroom.


Çréla Näräyaëa Mahäräja: Yes, I can see that. It is very goodthat you have returned to Vraja from overseas.

Çréla Prabhupäda: They wanted to keep me there, but I said,“No.” My health is not fit for any more travel...

[Tamäla-kåñëa Gosvämé enters the room.]

Çréla Prabhupäda: Have you consulted with NäräyaëaMahäräja?

Tamäla-kåñëa Gosvämé: Yes. This morning. Bhakticaru Swämé,Bhaktiprema Swämé and Çrédhara Swämé went to see him, andNäräyaëa Mahäräja described the ceremony.

Çréla Näräyaëa Mahäräja: I have told them everything neededto be done. I told them, “Whenever you need me, I’ll come here.”


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Çréla Prabhupäda: (inaudible)...When you enter the gate on theright side?

Tamäla-kåñëa Gosvämé: On the entrance on the left side. Onentering, looking towards the deities. In other words, when youcome into the temple. There is a big open...

Çréla Prabhupäda: You must put salt around the body.

Çréla Näräyaëa Mahäräja: I have explained everything to them.

Tamäla-kåñëa Gosvämé: It’s on the same side as the vyäsäsana.

Çréla Prabhupäda: Flowers should be placed in Mäyäpura.

Çréla Näräyaëa Mahäräja: I have told them to keep someflowers, and wherever you desire those can be...

Çréla Prabhupäda: You will be there.

Çréla Näräyaëa Mahäräja: Yes, I’ll be there.

Tamäla-kåñëa Gosvämé: He described the entire ceremony indetail, Çréla Prabhupäda.

Çréla Prabhupäda: (inaudible) Has Çeñaçäyé taken sannyäsa?

Çréla Näräyaëa Mahäräja: No. He is still a brahmacäré.

Çréla Näräyaëa Mahäräja: All of your duties are completed. Youhave fulfilled everything in your lifetime. There is no need toworry about anything. Only remember the lotus feet of Çré Rädhä-Kåñëa.

Çréla Prabhupäda: By Their blessings only.


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Çréla Näräyaëa Mahäräja: Yes, you have done everything.Nothing is left unfinished.

Çréla Prabhupäda: Hm.

Çréla Näräyaëa Mahäräja: Only one thing. They should be toldnot to fight with each other for self-interest. They should work incooperation to spread your mission.

Çréla Prabhupäda: Don’t fight among yourselves. I have givenyou my will. Execute that...Today is Ekädaçé?

Çréla Näräyaëa Mahäräja: Yes, today is Ekädaçé.

Çréla Prabhupäda: How is the service of Mahäprabhu going on?

Çréla Näräyaëa Mahäräja: Hmm.

Çréla Prabhupäda: Of Jhansi. Now He is at your place.

Çréla Näräyaëa Mahäräja: Yes, your Mahäprabhu is with me.His service is going on nicely with great affection.

Çréla Prabhupäda: At first I was trying to do something in Jhansi,but Kåñëa had bigger plans. Now we have got so many places.

Çréla Näräyaëa Mahäräja: Why should you be confined toJhansi? Kåñëa wanted you to preach everywhere.

Çréla Prabhupäda: I wanted to live like a niñkiïcana Vaisnavain Våndävana; but Kåñëa inspired me to go out and preach at theage of seventy with only forty rupees in my pocket. And then ittook a grand shape.

Çréla Näräyaëa Mahäräja: Yes, you have received the specialmercy of Çré Rüpa Gosvämé, and also that of Çré Rädhä-Dämodara.


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Çréla Näräyaëa Mahäräja: Do you have any pain in the body?

Çréla Prabhupäda: It’s so so. (inaudible)

Çréla Näräyaëa Mahäräja: (speaks to the devotees:) Give himcaraëämåta when he feels thirsty. Also, keep some tulasé leavesunder his head.

Çréla Prabhupäda: Yei bhaje sei baòo. [This is an excerpt from averse from Çré Caitanya-caritämåta:] “One who worships Kåñëais exalted.”

Çréla Näräyaëa Mahäräja: Hmm. Sei baòo. “He is exalted.”

Çréla Prabhupäda: Abhakta héna chära. “One who is a non-devotee is low-class and abominable.”

Çréla Näräyaëa Mahäräja: chära. “Abominable.”


Çréla Näräyaëa Mahäräja: They are fortunate. If one has single-pointed devotion to Lord Hari, then, even if he has any fault, apicet su-duräcäro bhajate mäm ananya-bhäk / sädhur eva samantavyah samyag vyavasito hi saù. This is the principle.

[Indupati Prabhu enters in the room.]

Indupati Prabhu: Hare Kåñëa.

Çréla Näräyaëa Mahäräja: Please come. Has Vana Mahäräja alsocome?

Indupati Prabhu: (inaudible)


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Çréla Näräyaëa Mahäräja: Indupati Prabhu has come.

Çréla Prabhupäda: Näräyaëa Mahäräja has called you on myrequest. I was saying to Näräyaëa Mahäräja that I beg forgivenessfrom you....

Çréla Näräyaëa Mahäräja: (speaking softly to Indupati Prabhu)Mahäräja is having difficulty in speaking. I’ll tell you.

Çréla Prabhupäda: I beg forgiveness for my offenses. I did notwish to offend anyone. While preaching sometimes we cut eachother’s arguments...

Çréla Näräyaëa Mahäräja: (softly explaining Çréla Prabhupäda’sdesire to Indupati Prabhu)

Çréla Prabhupäda: Will you forgive me?

Çréla Näräyaëa Mahäräja: (to Indupati Prabhu) Will you?

Çréla Näräyaëa Mahäräja: (to Çréla Prabhupäda) Mahäräja, youhave not committed any offense. Please be merciful to us. Youhaven’t committed any offense.

Indupati Prabhu: (inaudible)

Çréla Näräyaëa Mahäräja: If anyone considers that you havecommitted an offense, he himself is at fault.

Çréla Prabhupäda: Hmm...?

Çréla Näräyaëa Mahäräja: (speaking softly to Indupati Prabhuabout Çréla Prabhupäda) He has just returned from London.

Çréla Prabhupäda: They had arranged the world tour program,but I had to return...


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Çréla Näräyaëa Mahäräja: I will speak about your wish to thosedisciples of Çréla Prabhupäda (Bhaktisiddhänta SarasvatéThakura) who are not here. Everyone should try to help and givethem (your disciples) the needed guidance, so they can managenicely. Please do not worry about anything. Remember only thelotus feet of Çré Rädhä- Kåñëa.

Çréla Prabhupäda: Please guide them in arranging the festivalproperly and giving appropriate donations to the gosvämés.

Çréla Näräyaëa Mahäräja: (to Bhakticaru Svämé) Have youunderstood what he is saying?

Bhakticaru Swämé: Yes. (softly speaks with Çréla NäräyaëaMahäräja)

Çréla Näräyaëa Mahäräja: I have a special request. Please donot worry about these matters anymore. They are qualified, andthey know your desires. Now only think about Kåñëa. Everythingwill be taken care of. You have made the whole world dance inkåñëa-näma. Now I’ll take leave.

Çréla Prabhupäda: First take some prasäda.

Çréla Näräyaëa Mahäräja: Yes, I’ll take.

Bhakticaru Svämé: Çréla Prabhupäda, I’m arranging that.

[Çréla Näräyaëa Mahäräja leaves.]

[Credit for the translation is due mostly to the efforts of Çrépäd MädhavaMahäräja, Çrépäda Puëòaréka däsa Brahmacäré, Çrépäda Kåñëa-kaëöé dasaBrahmacäré, and Çrépäda Tanmoy Chakravarty. Although the volume of theoriginal cassette was improved by digital technology for the ease of thetranslators, still some parts remained inaudible, and they are labeled as such inthe above transcription.]


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The following is an excerpt from a lecture spoken bySrila Narayana Maharaja in Badger, California.

Not only here, but wherever I go throughout the world,whether in the East or the West, I see the result of the inspirationhe has given. In a very remote place in Canada, in a deep forestin the mountains, I went to a devotee village named Çaraëägati;and I was so pleased to see the many devotees there followingvarëäçrama-dharma and the principles of bhakti. I also went toa remote village in Australia, also among the hills, in a verybeautiful setting. It often rained there, and it was always vasanta,springtime. Although this place is so far away from India, I sawthat by Çréla Swämé Mahäräja’s grace, by his preaching, a verylarge devotee village had been established. Everyone there wasso inspired: women, men, old persons, and very little boys andgirls. All were wearing tilaka and neck beads – and everyone wasdancing, chanting, and remembering in Kåñëa consciousness.

Even in India we don’t generally see such exhibition ofenthusiastic energy. But here I am seeing this everywhere, andthis is the miracle of Çréla Swämé Mahäräja. Without actuallycoming to these places and personally seeing what he has done,it would be difficult to imagine.

We should understand that backing Çréla Swämé Mahäräja ishis guru-varga, the disciplic succession – Çréla BhaktisiddhäntaSarasvaté Öhäkura, Çréla Bhaktivinoda Öhäkura, Çréla KåñëadäsaKaviräja Gosvämé, Çréla Svarüpa Dämodara, Çréla RäyaRämänanda and Çré Caitanya Mahäprabhu. Acting as their hands,their instrument, Çréla Swämé Mahäräja did not come here topropagate his own independent mission. He came to spread themission of his beloved Radha-Kåñëa and Gaura-Nityananda, andparticularly the mission of Çréla Svarupa Damodara, Çréla RäyaRämänanda and Çréla Rüpa Gosvämé.

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Who is Çré Caitanya Mahäprabhu? Anarpita-caréà caratkaruëayävatérëaù kalau. After a very long period, after onecomplete day of Brahma, which comprises 1000 Kali-yuga cycles,Çré Caitanya Mahäprabhu appeared. He is Kåñëa Himself, butenriched with the beauty and mood of Çrématé Rädhikä andKåñëa. He is rasaräja-mahäbhäva. Perhaps you have heard thisname before. It contains a very special and esoteric description ofthe form of Çacénandana Gaurahari, as given in Çré Caitanya-caritämåta.

Lord Caitanya advented in Mäyäpura, Çré Navadvépa-dhäma,only to give a most confidential and hidden treasure. Even forgreatly exalted devotees such as Sanaka, Sananda, Sanatana andSanat-kumara, for Prahläda Mahäräja, and even for Narada andUddhava, this treasure is very mysterious. Lord Caitanya came todistribute this with His own two hands – not only with two hands,but with hundreds of thousands of hands. In other words, all thepure devotees of Çré Caitanya Mahäprabhu were His hands.

The Lord’s associates did not consider anyone’s qualification,and even tigers, bears, serpents, creepers and trees becameblessed. Whoever saw the lovely appearance of Çré CaitanyaMahäprabhu, and whoever heard Him calling, “O Kåñëa, whereare You? Where are You?” became devotees. They began to singand weep, and they received kåñëa-prema. Çré CaitanyaMahäprabhu has descended to this world particularly to give thisprema. He did not only come to establish the yuga-dharma, orto simply act as bhakta-rakña, protecting His devotees fromdemons. The primary purpose of His advent was to establish this:

anarpita-caréà cirät karuëayävatérëaù kalausamarpayitum unnatojjvala-rasäà sva-bhakti-çriyam

hariù puraöa-sundara-dyuti-kadamba-sandépitaùsadä hådaya-kandare sphuratu vaù çacé-nandanaù

May the Supreme Lord, who is known as the son of Çrématé Çacé-devé, be transcendentally situated in the innermost chambers ofyour heart. Resplendent with the radiance of molten gold, He has


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appeared in the Age of Kali by His causeless mercy, to bestowwhat no incarnation has ever offered before: the most sublimeand radiant mellow of devotional service, the mellow of conjugallove. [Çré Caitanya-caritämåta (Ädi-lélä 1.4)]

Çré Caitanya Mahäprabhu has come only for unnatojjvala-rasa. What is this unnatojjvala-rasa? It is the gopés’ mood ofservice to Kåñëa, and particularly it is the mood of ÇrématéRädhika. Don’t think that the use of the word gopé is sahajiyism.If this were the case, then Çréla Kåñëadäsa Kaviräja (the author ofÇré Caitanya-caritämåta), Çréla Rüpa Gosvämé (the author of thisçloka), and Çré Caitanya Mahäprabhu (the embodiment of ÇréCaitanya-caritämåta) would all be sahajiyas; because this verseis the maìgaläcaraëa (invocation) and main verse of ÇréCaitanya-caritämåta.

Unnatojjvala-rasa is of two kinds: the mood of ÇrématéRädhikä and gopés like Lalitä,Viçäkhä, Citra, etc., and also themood of the pälyadäsés, the maidservants of Çrématé Rädhikä. Herpälyadäsés do not want to serve Kåñëa if He is without Rädhikä.If Kåñëa, alone, is calling them, they will not go to Him; and theydo not want to personally taste Him in any way. Çré CaitanyaMahäprabhu has come to distribute the mood of thesemaidservants, like Rüpa Maïjaré and Lavanga Maïjaré, in theirservice to Çrématé Rädhikä and Kåñëa.

Çrématé Rädhika’s mood cannot be given; it is Hersexclusively. As Çré Caitanya Mahäprabhu, Kåñëa fully tasted Herthree moods:

çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-svädyo yenädbhuta-madhurimä kédåço vä madéyaù

saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhättad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

Desiring to understand the glory of Rädhäräëé’s love, thewonderful qualities in Him that She alone relishes through Herlove, and the happiness She feels when She realizes the


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sweetness of His love, the Supreme Lord Hari, richly endowedwith Her emotions, appeared from the womb of Çrématé Çacé-devé, as the moon appeared from the ocean. [Çré Caitanya-caritämåta (Ädi-lélä 1.6)]

The pleasure that Çrématé Rädhika experiences in serving andseeing Kåñëa cannot be given to anyone, but the mood of themaidservant gopés can be given. Çré Caitanya Mahäprabhu hastherefore come only to give this. Prior to Çré CaitanyaMahäprabhu’s appearance, Çré Rämänujäcärya, Çré Madhväcäryaand so many other Vaiñëava äcäryas had already appeared.Incarnations like Lord Räma and Lord Nåsiàha had alsodescended. All of Them gave a very special contribution to theworld, but none of them gave this prema, called bhakti-rasa,which Çré Caitanya Mahäprabhu gave through Çréla-RüpaGosvämé.

çré-caitanya-mano-’bhéñöaàsthäpitaà yena bhü-tale

svayaà rüpaù kadä mahyaàdadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has establishedwithin this material world the mission to fulfill the desire of LordCaitanya, give me shelter under his lotus feet?

Mahä-Viñëu or Mahäprabhu?

All the äcäryas in the Gauòéya sampradäya – beginning fromMädhavendra Purépäda and Éçvara Purépäda, down to ÇrélaSvarüpa Dämodara, and from them down to ÇrélaBhaktisiddhänta Sarasvaté Öhäkura, Çréla Bhakti Prajïäna KeçavaGosvämé Mahäräja and Çréla Bhaktivedänta Swämé Mahäräja –have not come only to establish vaidhé-bhakti. Rather, they havepreached about Çré Caitanya Mahäprabhu’s descending todistribute that prema, that vraja-bhakti, vraja-rasa. If they were


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preaching only vaidhé-bhakti, they would have beenrepresenting the Çré-sampradäya, Madva-sampradäya,Viñëusvämé-sampradäya, Nimbäditya, or any other sampradäya.

Çréman Mahäprabhu also established the yuga-dharmathrough näma-saìkértana. He did this through the medium ofMahä-Viñëu, Näräyaëa, Nåsiàhadeva, and the other avatäras,who were all contained within Himself – within His own body.Because all the avatäras were within Him, no other incarnationwas required to perform the function of establishing the yuga-dharma and giving mercy to Jagäi and Mädhäi. Çré CaitanyaMahäprabhu did all this Himself.

He fulfilled the wish of Advaita Äcärya that He appear verysoon. He preached and gave kåñëa-prema through the chantingof the holy name. He tasted the moods of Çrématé Rädhika, andHe fulfilled all His other purposes. Among all His purposeshowever, two were prominent, as described in Çré Caitanya-caritämåta – to give kåñëa-prema and to taste the moods ofÇrématé Rädhika.

prema-rasa-niryäsa karite äsvädanaräga-märga bhakti loke karite pracäraëa

rasika-çekhara kåñëa parama-karuëaei dui hetu haite icchära udgama

The Lord’s desire to appear was born from two reasons: the Lordwanted to taste the sweet essence of the mellows of love of God,and He wanted to propagate devotional service in the world onthe platform of spontaneous attraction. Thus He is known assupremely jubilant and as the most merciful of all. [Çré Caitanya-caritämåta (Ädi-lélä 4.15–16)]

Kåñëa is rasika-çekhara. Do you know the meaning of rasika-çekhara ? He is the taster, the enjoyer, of all rasas. He is the oceanof prema-rasa. Lord Rama has some rasa, but He is not anunlimited ocean of rasa. Lord Nåsiàhadeva has one rasa. WhenHe appeared, He was raudra, angry, and the entire world was


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fearful. But Kåñëa is rasika-çekhara, an endless ocean of rasa,and there is no limit to the depth of that ocean.

In a general sense, all scriptures glorify Kåñëa in this way.However, according to Gauòéya siddhänta (the disciplicsuccession coming from Lord Caitanya), Çrématé Rädhikä is agreater ocean of rasa than Kåñëa. If He were to dive into thatocean, He Himself would not be able to fathom its depth.

Actually, the Çrémad-Bhägavatam was only presented for thepurpose of glorifying Çrématé Rädhikä and the gopés. So manyPuräëas and other literatures were previously written to glorifyKåñëa. In Çrémad-Bhägavatam, glorifying Kåñëa is not thesupreme objective; rather it is to glorify the prema of the vraja-bhaktas.

Kåñëa is not the object of life. Kåñëa-prema is our object.Kaàsa also had darçana of Kåñëa, but he had no prema andtherefore he could not satisfy or serve Kåñëa. In Çré Caitanya-caritämåta it has been revealed that kåñëa-prema is the supremegoal of all jévas, and that rädhä-prema is the supermost prema.Kåñëa, as Çré Caitanya Mahäprabhu, came only to taste thatprema, and to give the moods of Rüpa Maïjaré, Rati Maïjaré andall the pälyadäsés of Çrématé Rädhikä.

The jéva cannot possess the mood of Çrématé Rädhikä. Hecannot digest more than the mood of pälyadäsés – but that moodis the highest position. Çréla Rüpa Gosvämé, Çréla Raghunätha däsaGosvämé, and all the Gosvämés were absorbed in this internalmood of a servant of Çrématé Rädhikä.

Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, and all the SixGosvämés chanted and rolled on the ground in Våndävana –sometimes in Rädhä-kuëòa or Çyäma-kuëòa, sometimes inVåndävana or Bandhiravana, and sometimes in Nandägaoì orVarñäëä. They were weeping profusely and calling outeverywhere, “O Rädhikä, where are you?” With very deepfeelings, they daily chanted not less than one läkha of harinäma.They were absorbed in thinking of Kåñëa’s names and pastimes,and they were offering hundreds of thousands of daëòavat-

praëämas. They prayed: “O Rädhä! O Rädhä! O Kåñëa! Karuëä-sindhu! Déna-bandhu! Jagat-pate!”

All of our äcäryas are rüpänuga Vaiñëavas. They have notcome to preach vaidhé-bhakti. They did so, however, in order tofirst cut the jungles of philosophical misconceptions, then toestablish the yuga-dharma, and then to give these deeperconceptions. Without having done this preliminary work, no onewould be able to understand.

The Essence of All Advice

Çréla Rüpa Gosvämé states:

tan-näma-rüpa-caritädi-sukértanänu-småtyoù krameëa rasanä-manasé niyojya

tiñöhan vraje tad-anurägi janänugämékälaà nayed akhilam ity upadeça-säram

The essence of all advice is that one should utilize one’s full time– twenty-four hours a day – in nicely chanting and rememberingthe Lord’s divine name, transcendental form, qualities and eternalpastimes, thereby gradually engaging one’s tongue and mind. Inthis way one should reside in Vraja [Goloka Våndävana-dhäma]and serve Kåñëa under the guidance of devotees. One shouldfollow in the footsteps of the Lord’s beloved devotees, who aredeeply attached to His devotional service. [Çré Upadeçämåta 8]

You should read Çréla Swämé Mahäräja’s splendid explanationof this çloka. He writes that Çré Caitanya Mahäprabhu hasdescended to this world only to distribute kåñëa-prema. If youwant this prema, you must follow the principles of this çloka.Here, Çréla Rüpa Gosvämé has briefly given the sum andsubstance of the teachings of Caitanya Mahäprabhu.

If you want kåñëa-prema, then chant the names of Kåñëa. Andwhat are the best names? The best names are those in relation totiñöhan vraje tad-anurägi janänugämé – Kåñëa in Våndävana, inrelation to His dearmost devotees there.


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he kåñëa karuëä-sindhodéna-bandho jagat-pate

gopeça gopékä-käntarädhä-känta namo ’stu te

O my dear Kåñëa, You are an ocean of mercy. You are the friendof the distressed and the source of creation. You are the masterof the gopas. You are the lover of the gopés. You are the belovedof Rädhäräëé. I offer my respectful obeisances unto You.

The author is praying, “O Kåñëa, You are very kind, merciful,charming and beautiful. I beg you to bestow your mercy.” If oneis very déna-héna, humble, then the Lord’s mercy can be obtained– otherwise not. Rain falls on the top of a hill, but it does notremain there. It eventually collects in a pit or a valley. The pitrepresents the humble devotee, and the rainfall representsKåñëa’s mercy. If we are not humble, then although mercy isalways everywhere, we cannot gather it. The author thereforesays: “déna-bandho! I am not qualified or humble, but you haveso much mercy for everyone. Déna means fallen and I amcertainly one of the fallen souls. I have so much false ego,however, that I don’t consider myself a wretched person. Jagat-pate. I am in this world, but you are jagat-pate, master of theentire universe. You nourish and support everyone in theuniverse, and I am one of those you support.”

The above names are names of Väsudeva-Kåñëa, and now theauthor calls out to Kåñëa of Våndävana. He says “O Gopeça, Youare the Lord of the gopas and gopés of Våndävana, Vraja – but I amnot among them.” He wants to be among them, and therefore henow prays, “You are also the dearly beloved of the gopés.” Thisname is more prominent, but the most prominent name is thefinal name of the prayer, Rädhä-känta. Rädhä-känta means thatKåñëa is controlled by Rädhä. So we should chant these namesand remember the pastimes of Kåñëa connected with them.

If you chant the name Dämodara, what will you remember?Yaçodä-maiyä is binding Kåñëa to the the grinding mortar, and He


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is weeping because she is chastising and controlling Him. Butthere is also another Dämodara – Rädhä-Dämodara, or Kåñëawho is controlled by Çrématé Rädhikä. One can remember howÇrématé Yaçodä controls Kåñëa, or how Çrématé Rädhikä controlsHim.

It is better to live only in Våndävana, where these pastimeswere performed; and if you cannot live there, then be there bymind. That alone is not sufficient, however, for Çréla RüpaGosvämé gives still another rule. We will have to be under theguidance of a rasikä tattva-jïa Vaiñëava, that is, under theguidance of fully realized souls like Çréla Rüpa Gosvämé and hisrüpänuga Vaiñëava followers who have complete knowledge ofçästra and who experience their loving relationship (rasa) withKåñëa. Otherwise, it is not possible to advance on this path.

Çréla Prabhupäda’s Glory

Çré Çrémad Bhaktivedänta Swämé Mahäräja has come to givethese elevated principles through the holy name. For lessqualified persons he also gave vaidhé-bhakti through the name,but his innermost mood was to give this kind of kåñëa-prema.

As I explained in Våndävana, Çréla Swämé Mahäräja was not inthe line of Advaita Äcärya, Mahä-Viñëu, who comes in each Kali-yuga to establish the yuga-dharma of the general chanting ofnäma (which only awards the chanter vaikuntha-prema). ÇréCaitanya Mahäprabhu established näma with vraja-prema, andthis was His speciality. It was also the speciality of parama-püjyapäda Çréla Swämé Mahäräja, so I have glorified him byestablishing that he has come in the line of Çré CaitanyaMahäprabhu and Çréla Rüpa Gosvämé. Just as Çré CaitanyaMahäprabhu did, he has also established yuga-dharma, and hewas a rüpänuga Vaiñëava, a follower of Rüpa Gosvämé, RüpaMaïjaré.

Although I explained this previously, some devotees couldnot understand. They told me: “Oh, you are not glorifying our


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gurudeva.” But he is my gurudeva also, not only yours. I haveshared my love for him with you, only to sprinkle more mercyupon you. He has given me a special opportunity to serve him,and I am therefore offering my heartfelt puñpäïjali at his lotusfeet here.

You should try to obey all of Çréla Swämé Mahäräja’sprinciples, and try to have the same internal mood and objectiveas he has – vraja-prema, or gopé-prema. This is our goal. Youshould begin from the very preliminary stages, and ultimatelygive up all material desires to please Kåñëa. I offer my daëòavat-praëämas to His Divine Grace Çréla Bhaktivedänta SwäméMahäräja.


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